where they will abide forever.”
[Surah Āl ʿImrān 102–107]

As for the principle that poetry itself should be listened to only when its content is permissible or recommended—and that much, or most, of the poetry recited in sessions of whistling and clapping is not of this kind—that is a separate matter which we shall explain, Allah willing. Thus, their appeal to the poetry the Prophet, peace and blessings be upon him, listened to as evidence for listening to singing is refuted on these three grounds.

Abū al-Qāsim said: “Leading figures have listened to verses sung to melodies. Among those who considered this permissible was Mālik ibn Anas, and all the people of the Hijaz permit singing. As for camel-driving chants, they unanimously agree that these are permissible.”

I say: This account contains an error, affirming what is false and omitting what is true. In this, he followed what Abū Abd al-Rahmān mentioned in his discussion of listening to singing. For what is well known